Can tragic views of the human condition as known to Westerners through Greek and Shakespearean tragedy be identified outside European culture, in the Indian culture of Hindu epic drama? In what respects can the Mahabharata epic's and the Bhagavadgita's views of the human condition be called ‘tragic' in the Greek and Shakespearean senses of the word?Tragic views of the human condition are primarily embedded in stories. Only afterwards are these views expounded in theories of tragedy and in philosophical anthropologies. Minnema identifies these embedded views of human nature by discussing the ways in which tragic stories raise a variety of anthropological issues―issues such as coping with evil, suffering, war, death, values, power, sacrifice, ritual, communication, gender, honour, injustice, knowledge, fate, freedom. Each chapter represents one cluster of tragic issues that are explored in terms of their particular (Greek, English, Indian) settings before being compared cross-culturally. In the end, the underlying question is: are Indian views of the human condition very different from Western views?

Product Description: Mazzino Montinari nannte Die Geburt der Tragodie Nietzsches schwierigstes Werk . Es greift auf antike Traditionen zuruck und orientiert sich weltanschaulich an Schopenhauer und Wagner, dessen Musikdrama Nietzsche als Wiedergeburt der Tragodie darstellt...read more

Product Description: This analysis of the nature of tragedy uses the literary theory of Polish phenomenologist Roman Ingarden (1893-1970) as a point of departure. By formulating the concept of the tragic as a metaphysical quality, this work balances an attention to textual detail with an awareness of the role of the reader in concretizing a literary work of art...read more

Tragedy in the eighteenth century is often said to have expired or been deflected into nondramatic forms like history and satire, and to have survived mainly as a "tragic sense" in writers like Samuel Johnson. Leopold Damrosch shows that many readers were still capable of an imaginative response to tragedy. In Johnson, however, moral and aesthetic assumptions limited his ability to appreciate or create tragedy, despite a deep understanding of human suffering. This limitation, Mr. Damrosch argues, derived partly from his Christian belief, and more largely from a view of reality that did not allow exclusive focus on its tragic aspects. The author discusses Irene, The vanity of Human Wishes, and Johnson's criticism of tragedy, particularly that of Shakespeare. A Final chapter places Johnson's view in the context of modern theories. Originally published in 1972. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.